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Cultural Affiliation (cultural + affiliation)

Distribution by Scientific Domains
Humanities and Social Sciences40%

Selected Abstracts

Peer Sexual Harassment Victimization at School: The Roles of Student Characteristics, Cultural Affiliation, and School Factors

AMERICAN JOURNAL OF ORTHOPSYCHIATRY, Issue 3 2009
Shalhevet Attar-Schwartz PhD
This study examines the links between students' reports of sexual harassment victimization by peers and a number of individual and school contextual factors. It is based on a nationally representative sample of 16,604 students in Grades 7 through 11 in 327 schools across Israel who completed questionnaires during class. Hierarchical Linear Modeling was used to examine the links. Overall, approximately one in four students (25.6%) were victims of at least one unwanted and unwelcome act of harassment by peers (such as being touched or pinched in sexual manner) in the prior month. The most vulnerable groups were Israeli-Arab boys and students with negative perceptions of their school climate. The school correlates associated with higher levels of victimization were a higher share of students with less-educated parents, larger schools and classrooms, and negative school climate. The interactions between gender and school-related factors indicate that the gender patterns are different for Israeli-Arab and Jewish schools and for schools with different concentrations of students' families with low socioeconomic status. The study emphasizes the need for an ecological perspective in addressing school-based sexual harassment. [source]

Sibling Rivalry in Educational Attainment: The German Case

LABOUR, Issue 2 2001
Thomas Bauer
Recent studies exploring sibling rivalry in the allocation of household resources in the USA produce conflicting results. We contribute to this discussion by addressing the role of sibling rivalry in educational attainment in Germany. Using the German Socioeconomic Panel (GSOEP) we are able to distinguish how the effects of sibling rivalry vary by cultural affiliation, i.e. among families of West German, East German and foreign origin. We also point out and correct for a reference group problem in earlier papers analyzing sibling rivalry. [source]

Memory, Identity, and NAGPRA in the Northeastern United States

AMERICAN ANTHROPOLOGIST, Issue 2 2010
April M. Beisaw
ABSTRACT, Determinations of cultural affiliation in compliance with the Native American Graves Protection and Repatriation Act (NAGPRA) often rely on culture history and the direct-historical approach. Both methods ignore important developments in our understanding of identity. A recent NAGPRA claim illustrates an alternative. Using culture history and the direct-historical approach, it was difficult to ascribe the Engelbert Site of New York State to a federally recognized tribe because it contained material from multiple culture-historic taxa, often in the same feature. Taphonomic analyses of selected mixed deposits revealed a previously undocumented mortuary ritual that has since been found at other sites. Using memory as a framework for interpretation, this ritual appears reflective of a kinship-based shared identity between culture-historic taxa. The multivocality of this ritual provided an additional means for evaluating cultural affiliation by ascribing a consciousness of history to the subjects of this repatriation claim. [source]

Federal Repatriation Legislation and the Role of Physical Anthropology in Repatriation

AMERICAN JOURNAL OF PHYSICAL ANTHROPOLOGY, Issue S41 2005
Stephen D. Ousley
Abstract Two laws governing the disposition of Native American human remains in museums and institutions have had a profound impact on anthropology, and especially physical anthropology. In contrast to the perception of constant conflict between Native Americans and physical anthropologists, the repatriation process based on these laws has been in large part harmonious between institutions and Native peoples in the US. Despite misconceptions, the Native American Graves Protection and Repatriation Act (NAPGRA; 25 United States Code (U.S.C.) 3001-3013) was not intended to halt further research on Native American remains in museums. In fact, court decisions have affirmed that the documentation of human remains produces information no other methods can provide, and provides necessary evidence to be incorporated and weighed, along with other evidence, in evaluating "cultural affiliation," the legal term for the required connection from federally recognized Native American groups to their ancestors. The wide variety of osteological data collected at the National Museum of Natural History (NMNH), Smithsonian Institution, have proven indispensable when evaluating cultural affiliation, especially when other information sources are unhelpful or ambiguous, and provide an empirical basis for determining the ancestry of individuals whose remains will be discovered in the future. To date, the claim-driven process at the NMNH has resulted in the affiliation and repatriation of more Native American remains than any other institution in the country. Repatriation experiences at the NMNH demonstrate the changing relationships between museums and Native peoples, the continuing important contributions that physical anthropology makes to the repatriation process, and the importance of physical anthropology in understanding the recent and ancient history of North America. Yrbk Phys Anthropol 48:2,32, 2005. © 2005 Wiley-Liss, Inc. [source]

THE SOCIAL LIFE OF THE BYZANTINE GIFT: THE ROYAL CROWN OF HUNGARY RE-INVENTED

ART HISTORY, Issue 5 2008
CECILY J. HILSDALE
Inspired by what anthropologists have called the social life of things, this article traces the shifting significations of the Royal Crown of Hungary. As an object central to notions of legitimacy in a land that served as a battleground for Eastern and Western powers during the medieval and modern eras, the crown over its contested history has come to be seen as a composite symbol of political independence and Western cultural affiliation. A thorough archaeology of the crown, however, reveals its origins as an eleventh-century diadem designed for a Byzantine princess. Subsequently this open crown was transformed into the closed crown worn by the king of a powerful and emerging Western monarchy. In the process of this re-gendering, the object was reconceived as papal gift. Bridging both instantiations is the crown's status as a gift, replete with associations of power and subjugation that anthropologists of gift-giving practices have long recognized. [source]